Beginning in the 1960s, many African-American, feminist, and liberation theologians echoed the arguments of Social Gospelers that Christians must work primarily to establish a just society on earth rather than help individuals get to heaven.

This is not surprising as post-war civil libertarian associations had in their leadership as well as in their rank and file many of the social democrats, unionists and Social Gospelers who, like, Sybil Shack, had embraced the cause in the 1930s.

Winship sees the rhetoric of temporary faith rising from practical attempts on the part of the godly, not only to threaten "carnal gospelers," but to account for them to the rest of the godly community, 468-469.

Later, evangelicals, liberal Social Gospelers, Pentecostals, modernists and Niebuhrian realists (Fox, a historian at the Univer-sity of Southern Calif-ornia; previously wrote a biography of Protestant "neo-orthodox" theologian Reinhold Niebuhr) all vied for cultural authority in a contentious religious marketplace pervaded by images of Jesus as personal savior.

Though the next generation was accepting the basic tenets of the social gospel, Rauschenbusch was aware of the widening gap that existed between social gospelers and conservatives espousing traditional Christianity.

Religion hardly intrudes in The Yearling, nor are there "social gospelers," as would have been found in Northern cities of the time, or masculine clubs such as the Masons, the Red Men, or the Odd Fellows.

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